An interesting apparent contradiction

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On 28 Nov 1999, Bhakti Vikasa Swami wrote:

 

> > >

> > > "One who performs his duty without association with the modes of

> > > material nature... is said to be a worker in the mode of goodness."

> >

> > But it still doesn´t make sense because all the way through, Krsna is

> > describing the modes of nature, not suddha-sattva. But on this occassion

> > when He talks about the mode of goodness He describes suddha-sattva,

> > transcendental goodness.

>

> In scriptural exegesis, if the direct meaning of a term appears

> contradictory or meaningless, then the meaning intended by it has to be

> deduced from the context (C.f. SB 10.87.1 purport).

>

> In this case therefore, I understand that ... "mukta-sangah", i.e. means

that his tendency is towards suddha-sattva

 

Haribol,

 

The idea of being situated in "goodness" yet being "above the modes" is

explained differently from the Maadhva perspective on the modes, and this is

seen specifically in their interpretation of Gita 2.45 and 14.18.

Although this information is not given by Srila Prabhupada, I would argue that

these distinct Madhva and Gaudiya purports are not essentially incompatible

with each other.

 

See the explanation of the 4th prameya at

http://www.dvaita.org/shaastra/prameya.html

 

Briefly stated, all conditioned souls are fundamentally characterized into

three categories based on their *intrinsic* mode or the innermost shell of

their conditioning. Those souls who have rajas or tamas as the innermost shell

of their conditioning are headed for eternal samsara and eternal damnation,

respectively. The idea that some souls never get liberated is suggested in

Baladeva Vidyabhusana's purport to 16.19-20 (see Bhurijana's book) and his

Govindabhasya. Only those souls who have an intrinsic shell of goodness will

aspire for and eventually get liberated. Extrinsically, any soul can manifest

any combination of the three modes. Therefore, in the verses 2.45 and 14.18

the call is to transcend the *extrinsic* modes and to become established in

one's *intrinsic* sattva mode. Before actual liberation, even this inner

sattvic shell gets broken. Thus according to the Madhva view, Lord Krishna's

instructions to Arjuna are really only directed to the instrinsically-good

souls.

 

Note that the verse 18.26 under discussion may in the Madhva view refer to

extrinsic goodness and therefore may be in line with our Gaudiya view.

It is definitely the other above mentioned verses that refer to intrinsic

goodness.

 

ys

Gerald Surya

PS Before anyone slams me for being a Christian or whatever, please refer to

Baladeva Gita 16.19-20 and his Govindabhasya commentary on the seven hells.